Shintoism

Shinto is an all-pervading indefinable way which is quite universal. Shinto or Kaminomichi or the way of the Kami or the Gods is the name of the religion observed by the Japanese from time immemorial. ‘Kami’ means God or deity, or sometimes soul. Shinto implies spontaneous following of the ‘Way of the Gods’. Shinto is not really an ‘ism’. It is only a teaching. It is not a set of verbal theories or concepts. It is the all-pervading way.

It is very difficult to translate ‘Shinto’ into English. ‘Shinto’ means ‘The way of the Gods’ or the ‘God-like way’ or ‘The way from the Gods’. There is no proper equivalent for the term ‘Shinto’ in
English. Shinto is an all-pervading, indefinable way which is quite universal.

Shinto is divided into two classes, viz., the Sectarian Shinto, which is
sub-divided into 13 sects; and the Shinto of the national faith of the
Japanese, or the State Shinto Religion.

A perfect understanding of Shinto will enable one to have proper
understanding of the Japanese nation and their culture. There is neither much
grand philosophy nor complicated ritual in Shintoism. Shinto is not a religion
adopted by the State. It is a religion of the heart. Shinto is a natural and
real spiritual force which pervades the life of the Japanese. Shinto is a
creative or formative principle of life. The Shinto principle is the
background of Japanese culture, code of ethics, fine arts, family and national
structure.

Shinto is the chief agent which has rejuvenated, vitalised and reinforced
the social and religious life of Japan.

The system of Shinto resembles more the system of Hinduism than that of
Confucianism or Buddhism. It is a kind of personal religion. It ascribes
divine attributes to every being. It is a kind of pantheism.

For the Japanese, nation means a harmonious complex of individuals,
Kuni-hito. Salvation, for the Japanese, means the Salvation of the whole
nation instead of salvation of a few individuals.

According to Shinto theology, Ame-no-mi-naka-nushi is the Absolute
Universal Self. This corresponds to Hiranyagarbha or the thread-Soul (Sutratman)
of the Hindus. The visible universe (Ken Kai) and the invisible world (Yu Kai)
have come into being from Ame-no-mi-naka-nushi through the activities of the
three deities of Musubi, Principle of Creation, Completion and the Controlling
Bond between the spiritual and the material, the invisible and the visible,
the real and the ideal. These contradictory attributes are functional only.
The Absolute Universal Self is not affected by these contradictory attributes.
It is beyond these attributes. It-corresponds to the Nirguna Brahman
(Attributeless Absolute) of Hinduism. The idea of time has come into existence
from the attributes.

Absolute loyalty to the Sovereign Emperor, who is regarded as a direct
descendant and representative of the highest God, respect for ancestors,
profound feeling of piety towards the parents and love for children form the
fundamental structure of the Great Universal Way.

The mirror, the sword and the jewel have a figurative meaning in the course
of the development of Shinto. They symbolise wisdom, courage and benevolence
or intelligence, will and love in Shinto theology. These three are the holy
ensigns of royalty of the Sovereign Emperor. They are supposed to symbolise
the dynamic working of the Great Way and so they are found in the forefront of
every Shinto shrine, popularly known as Mistu-tomo-e or the three big commas.

There are many Gods in Shinto, but the ancestral Sun-God, Anaterasu-omi
Kami, stands supreme above them.

Susano-o-no-Mikoto is the impetuous divine brother of the Sun-God. He is
the God of rainstorm. Tsukiyomi-no-Mikoto is the Moon-God. These three
constitute a divine triad. They preside, respectively, over the plane of High
Heaven, the vast ocean, and the realm of Night.

Purity is one of the fundamental virtues of Shinto ethics. There are two
significations of purity. One is outer purity or bodily purity and the other
inner purity or purity of heart. If a man is endowed with true inner purity of
heart, he will surely attain God-realisation or communion with the Divine.
Sincerity is also the guiding ethical principle of Shinto.

Shinto is the ‘Way to God’. ‘Tao’ of Lao-Tze is also the ‘Way to
God’. Lord Jesus says: "I am the Truth, Way and the Life." Lord
Krishna says: "Howsoever men approach Me, even so, do I welcome them, for
the path men take from every side is Mine, O Partha!"

The Way to God is as much important as the end or destination or God
itself. The Way to God is righteousness or Dharma. He who shows the Way is the
Guru or the spiritual preceptor. Guru and God are one. If you stick to the
Way, you soon reach God. If you stick to your Guru, you will surely attain
God-realisation. Way, Truth, Life-everlasting are one.

Glory to the Way, Shinto or Tao! Glory to Guru! Glory, glory to God, the
Destination or Goal of all religions. May Shinto or Tao guide you, rejuvenate,
vitalise and reinforce you all! Be true to Shinto or Tao.